By Norbert M. Samuelson
The e-book is split into 3 sections. the 1st offers a normal ancient evaluation for the Jewish proposal that follows. the second one summarizes the diversity of uncomplicated forms of well known, optimistic Jewish dedication within the 20th century. The 3rd and significant part summarizes the fundamental considered these smooth Jewish philosophers whose notion is technically the simplest and/or the main influential in Jewish highbrow circles. The Jewish philosophers coated comprise Spinoza, Mendelssohn, Hermann Cohen, Martin Buber, Franz Rosenzweig, Mordecai Kaplan, and Emil Fackenheim.
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Extra resources for An Introduction to Modern Jewish Philosophy
They did not primarily abandon Judaism; rather, they primarily chose to become western, believing that to become Western required leaving Judaism. The German Jewish poet Heinrich Heine was such a Jew. Heine converted to Christianity in order to enter law school. He did not particularly like Christianity, and he did not particularly dislike Judaism. Neither were very important to him; and because of this fact, he could convert to gain something that was important to Page 23 him, namely, entrance into law school.
However, at least by the nineteenth century, many Jews fought to have these distinctions removed; and most Jews, affirming both their modernity and their Jewishness, desired the disappearance of most differences. Which differences should be preserved is the issue around which the modern question of what is a Jew revolved. In general, Eastern European Jewish intellectuals sought to preserve cultural and/or political and/or linguistic separateness while Central European Jewish intellectuals sought to maintain religious differences.
In the case of the mystics, these equally believing Jews were not content to accept the tradition's gift of true practice. Both categories of Jews wanted persona confirmation of the truths of the traditionthe former by seeing rational grounds or justifications of theft beliefs, and the latter by seeing a direct, persona relationship with the God of Israel. The ultimate concern of all Jewish mysticism was practical, enabling the individual Jew who had developed the proper character to achieve a direct, personal relationship with God.